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Guest blog post: Ffynnon Leinw – Holy Well or natural wonder by Tristan Gray Hulse (part two)

It is a pleasure to present Tristan Gray Hulse’s second part of his monograph on Ffynnon Leinw

On the Tuesday of Holy Week 1188 Giraldus and Archbishop Baldwin rode from Bangor to Rhuddlan Castle, where they were entertained for the night. On Wednesday Baldwin preached the Crusade in Rhuddlan, before saying Mass in St Asaph cathedral, after which his party rode on to spend the night at Basingwerk Abbey, near Holywell. On the Thursday they rode to Chester. At some point (Giraldus’ mention is made between his accounts of Tuesday evening and the events of Wednesday, so that he probably heard it at Rhuddlan on Tuesday night) they were told of a spring not far from Rhuddlan which ebbed and flowed twice daily with the tides, but which was also liable to rise and fall frequently throughout the day. Humphrey Llwyd identified Giraldus’ unnamed spring with an unnamed ebbing-and-flowing well in Cilcain parish; adding that the spring was observed to dry up at a certain time of the year. Llwyd’s identification of Giraldus’ spring with the Cilcain well was followed by David Powel, who named the latter as Ffynnon Leinw; and Camden followed Powel in locating an ebbing-and-flowing spring in the parish of Cilcain, without naming it. Richard Mostyn and, after him, Edward Lhwyd, suggested that Ffynnon Asa, in Cwm parish, as being closer to Rhuddlan, was a more plausible match for Giraldus’ spring; also noting that Ffynnon Leinw no longer ebbed and flowed.

Giraldus’ topographical notices in the Itinerarium were almost entirely anecdotal, apparently dependent upon the casual comments of his hosts; the hit-and-miss character of this kind of information-gathering can be assessed from the fact that, although he spent a night at Basingwerk, he has no account of St Winefride’s Well, Holywell, although its fame was by then long established in north-east Wales and the northern Marches – its absence is best explained by assuming that no-one happened to mention the Holywell well to Giraldus during his few brief hours at Basingwerk.

Ffynnon Leinw and Ffynnon Asa were not the only ebbing-and-flowing wells in Wales. Giraldus had mentioned another one in his Itinerarium Cambriae, at Dinefwr (I, 10: Giraldus 1908, 74). Francis Jones wrote that ebbing and flowing was “a claim common to many Welsh wells”. (Jones 1954, 53: Jones noticed the claim for a Ffynnon Fednant, in Caernarfonshire – ib. 154; Llandyfeisant Well, Carmarthenshire, i.e., the Dinefwr well – p. 171; Ff. Asa and Ff. Leinw, in Flintshire – 178, 180; Ff. Maen y Milgi, Llandrillo, in Merioneth – 193; two wells at Chepstow, Monmouthshire – 196; and St Non’s Well, at St Davids, Carncwn Well, at Newport, Ff. Lygaid, at St Davids, and Pencw Wells, at Goodwick, all in Pembrokeshire – 210, 212, 213, 216.) James Rattue (1995, 114) notes that such wells were reported in England, and were particularly attractive to antiquarian writers such as Camden; on p. 117 he quotes Camden quoting an ode by Sir John Stradling to an ebbing-and-flowing well at Newton, in Glamorganshire. (This is St John’s Well, Newton; Jones 1954, 183, listed the well, but missed the ebbing-and-flowing claim, and Stradling’s poem.)

Less than two miles from Rhuddlan, Ffynnon Asa is a plausible identification for Giraldus’ spring; Ffynnon Leinw, rather less so. But, given the sheer number of wells for which such claims were made, it cannot be certain that Giraldus’ spring should be identified with either Ffynnon Asa or Ffynnon Leinw. What is certain is that the ubiquity of Camden’s Britannia guaranteed that a well in Cilcain parish – more exactly identified by Powel with Ffynnon Leinw – was for centuries identified as being fed by an ebbing-and-flowing spring.

So far as I am aware, the claim of regular twice-daily ebbing and flowing has never been established for any of the many springs for which the claim has been made in the past. What is probably being witnessed by such claims is a common but irregular fluctuation in water levels created by sustained periods of more or less rainfall, observed casually, from time to time, by persons who noted different water levels each time they had cause to visit the well, and invoked the example of the universal regular tidal ebbing and flowing as an explanation of a local phenomenon. In certain instances it may be that one has to do with a periodic spring, dry for part of the year, but returning after prolonged rainfall; certainly this seems to be what Humphrey Llwyd was recording for the Cilcain well.

Flintshire is famous for its wells, which owe their existence to the Carboniferous Limestone that constitutes its central plain. This rock is porous and the water percolates it till it comes in contact with impermeable shale or clay, where it accumulates and finds its way again to the surface through some of the many fissures … Ffynnon Leinw, “the flowing well,” in Cilcain parish, was at one time an intermittent spring, flowing at regular intervals, owing to syphon action, but it has long lost this peculiarity (Edwards 1914, 25, 27).

This and related phenomena are common in the local limestone landscape. Numbers of the rivers and streams flowing through Cilcain parish run underground for some distance at certain times of the year; as the Parochialia noted:

All their rivulets dive. [It names the Alun, “underground abt 3 quarters of a mile” (it sinks at a place below Cilcain village called Hesp Alun, “the dry Alun”); the Fechlas, “underground hlf a mile it breaks forth at a place therefore call’d tarth y Dŵr” (Tardd y Dŵr, “eruption, or issue, of water”); and the Cain, “dives for hlf a mile more and so to Alen within the P’ish”.] They have severall other Rills that dive (Lhwyd 1909, 80-1).

(The overflow from Ffynnon Leinw drains into the Fechlas; Tardd y Dŵr is two-thirds of a mile west of the well: SJ 175 675. Tardd y Dŵr and Ffynnon Leinw are both in the former Cilcain township of Dolfechlas.) The places of their re-emergence would all exhibit greater or lesser volumes of water, depending on the rainfall. With regard to Ffynnon Leinw, more careful observation (as suggested by Richard Mostyn and Pennant) would have cleared up the popular suggestion of any twice-daily ebbing and flowing.

The suggestion here is that Ffynnon Leinw, before its final drying-up as a result of mining locally (cf. RCAHM 1912, 16; Davies 1959, 65 – if indeed it has really dried up; it would seem still to flow periodically: cf. Davis 2003, 71), was a periodic spring whose flow varied with the rainfall, and which often ceased to flow altogether during drier periods of the year. This idea is perhaps reinforced by the name of the well. The element leinw has caused placename scholars a number of problems (cf. e.g. Davies 1959, 65), but it may simply relate in some way to the verb llanw or llenwi, “to fill”, and to the masculine noun llanw, “influx”. (The ll > l is simply the regular lenition, following the feminine noun ffynnon, “well”; in just this way the personal names Mair and Mihangel mutate to give Ffynnon Fair and Ffynnon Fihangel. ) It is in this sense that Pennant understood the element, when he translated Ffynnon Leinw as “the flowing well”. Professor Hywel Wyn Owen has commented on the name:

The form leinw cannot be explained as a noun or adjective. Most Welsh speakers would know leinw from Psalms 84.6 ‘y glaw a leinw y llynnau’ [“the rain also filleth the pools” – AV]. That was in the old translation … The Psalms use leads me to suspect that the well was originally y ffynnon a leinw ‘the well which fills’. In time the relative pronoun was omitted leaving us with y ffynnon leinw > Ffynnon Leinw (pers. comm. to TGH, 14 December 2015).

The name would thus seem to reference the sudden filling of a well with the recommencement of a periodic spring after heavy rain. It would seem not to carry any inevitable sense of a regular ebbing and flowing like the sea’s tides, but only of flowing; though doubtless the secondary use of the noun llanw for “the flow of the tide” would facilitate any popular misinterpretation of such periodic springs as regularly ebbing and flowing.

References

Anon., Cambrian Traveller’s Guide, ed. 1, Stourport: George Nicholson, 1808; ed. 2, London: Longman, Hurst, Rees, Orme, & Brown, 1813

Anon., “The Parish of Mold”, 3 parts, The Cambro-Briton vol. 1, London: 1819, 136-43, 179-84, 298-300

Anon., “Extracts from a MS of Ancient Date, giving some Customs and Usages in North Wales”, Archaeologia Cambrensis 40 (1885) 150-6

Anon., “Obituary, The Rev. Elias Owen of Llan y Blodwel”, Archaeologia Cambrensis 56 (1901) 322-4

Browne, Sir Thomas, ed. Geoffrey Keynes, Selected Writings, London: Faber and Faber, 1970

Camden, William, ed., Anglica, Normannica, Hibernica, Cambrica, a veteribus scripta [&c], Frankfurt: 1603

Camden, William, Britannia; sive Florentissimorum Regnorum, Angliae, Scotiae, Hiberniae, & Insularum adiacentium ex intima antiquitate Chorographica descriptio, Frankfurt: Johann Bringer, 1616

Camden, William, rev. Edmund Gibson, Britannia: or a Chorographical Description of Great Britain and Ireland … Translated into English, with Additions and Improvements, second ed., vol. 2, London: Awnsham Churchill, 1722

Carlisle, Nicholas, A Topographical Dictionary of the Dominion of Wales, London: 1811

Cartwright, Jane, Feminine Sanctity and Spirituality in Medieval Wales, Cardiff: University of Wales Press, 2008

Cathrall, William, The History of North Wales [&c], vol. 2, Manchester: 1828

Cox, Phil, “The Lost Chapel of St Leonard”, 1970: accessed 10/12/2015 on the Caer Alyn Archaeological and Heritage website, http://caeralyn.org

Davies, Ellis, Flintshire Place-Names, Cardiff: University of Wales Press, 1959

Davis, Paul, Sacred Springs: In Search of the Holy Wells and Spas of Wales, Llanfoist: Blorenge Books, 2003

Duffy, Eamon, The Stripping of the Altars: Traditional Religion in England c.1400-c.1580, New Haven and London: Yale University Press, 1992

Edwards, J,M., Flintshire (Cambridge County Geographies), Cambridge: Cambridge University Press, 1914

Evans, J., The Beauties of England and Wales: or, Original Delineations, Topographical, Historical, and Descriptive, of each County, vol. 17 (North Wales), London: J. Harris [&c], 1812

Farmer, David Hugh, The Oxford Dictionary of Saints, ed. 5, Oxford: University Press, 2003

Giraldus Cambrensis, tr. Richard Colt Hoare, The Itinerary through Wales and The Description of Wales, London: J.M. Dent & Sons Ltd, 1908

Gray, Madeleine, Images of Piety: The iconography of traditional religion in late medieval Wales (BAR British Series 316), Oxford: Archaeopress, 2000

Gruffydd, Eirlys a Ken Lloyd, Ffynhonnau Cymru. Cyfrol 2: Ffynhonnau Caernarfon, Dinbych, Y Fflint a Môn, Llanrwst: Gwasg Carreg Gwalch, 1999

Gruffydd, Ken Lloyd, “The Manor & Marcher Lordship of Mold during the Early Middle Ages, 1039-1247”, Ystrad Alun: Journal of the Mold Civic Society 1 (Christmas 2000) 3-21

Hooke, R[obert], Micrographia: or some Physiological Description of Minute Bodies made by magnifying glasses with observations and inquiries thereupon, London: James Allestry, 1667

Hooper, Richard, ed., The Complete Works of Michael Drayton, vols 1-3 (Poly-Olbion), London: John Russell Smith, 1876

Jacobus de Voragine, tr. William Granger Ryan, The Golden Legend: Readings on the Saints, vol. 2, Princeton, N.J.: Princeton University Press, 1995

Jones, Francis, The Holy Wells of Wales, Cardiff: University of Wales Press, 1954

Jones, J. Colin, Gresford Village and Church: The history of a border settlement, Wrexham: J. Colin Jones, 1995

Lewis, Samuel, A Topographical Dictionary of Wales, ed. 3, vol. 1, London: S. Lewis and Co., 1848

Lloyd, John Edward, and R.T. Jenkins, eds, The Dictionary of Welsh Biography down to 1940, London: The Honourable Society of Cymmrodorion, 1959

Lloyd, Nesta, “The Correspondence of Edward Lhuyd and Richard Mostyn”, Flintshire Historical Society Publications 25 (1971-2) 31-61

Lhuyd, Humfredus, Commentarioli Britannicae Descriptionis Fragmentum, Cologne: Johann Birckman, 1572

Lhwyd, Edward, ed. Rupert H. Morris, Parochialia being a Summary of Answers to “Parochial Queries” [&c], part 1, London: The Cambrian Archaeological Association, 1909

Morris, John, ed./transl., Nennius: British History and The Welsh Annals, London and Chichester: Phillimore, 1980

Owen, Elias, 1899: “Ffynon Leinw, an Ebbing and Flowing Well”, chapter in The Holy Wells of North Wales, unpublished manuscript NLW 3290D

Pennant, Thomas, Tours in Wales, vol. 2, London: Wilkie and Robinson [&c], 1810

Powel, David, Pontici Virunnii Britannicae Historiae libri VI; Itinerarium Cambriae, Cambriae Descriptio; De Britannica Historia recte intelligenda Epistola, London: Henry Denham and Ralph Newbury, 1585

Rattue, James, The Living Stream: Holy Wells in Historical Context, Woodbridge: The Boydell Press, 1995

RCAHM 1912, 1914, 1925 = An Inventory of The Ancient Monuments of Wales and Monmouthshire. II. – County of Flint; IV. – County of Denbigh; and VII.- County of Pembroke, London: His Majesty’s Stationery Office, 1912, 1914 and 1925

Rees, Eiluned, and Gwyn Walters, “The Dispersion of the Manuscripts of Edward Lhuyd”, The Welsh History Review 7, no. 2 (Dec. 1974) 148-78

Richter, Michael, Giraldus Cambrensis: The Growth of the Welsh Nation, rev. ed., Aberystwyth: The National Library of Wales, 1976

Schwyzer, Philip, ed., Humphrey Llwyd “The Breviary of Britain” with selections from “The History of Cambria”, London: Modern Humanities Research Association, 2011

Spalding, Ruth, The Improbable Puritan: A Life of Bulstrode Whitelocke, 1605-1675, London: Faber & Faber, 1975

Spalding, Ruth, ed., The Diary of Bulstrode Whitelocke, 1605-1675, Oxford: Oxford University Press/The British Academy, 1990

Speed, John, The Theatre of the Empire of Great Britain, London: 1611/12

Stephens, Meic, ed., The New Companion to the Literature of Wales, Cardiff: University of Wales Press, 1998

Walsham, Alexandra, The Reformation of the Landscape: Religion, Identity, and Memory in Early Modern Britain and Ireland, Oxford: University Press, 2011

Whitelocke, R.H., Memoirs, Biographical and Historical, of Bulstrode Whitelocke [&c], London: Routledge, Warne, and Routledge, 1860

[Williams, John] Ab Ithel, “Holy Wells”, Archaeologia Cambrensis 1 (1846) 50-4

Williams, Moses. Humfredi Llwyd, Armigeri, Britannicae Descriptionis Commentariolum [&c], London: William Bowyer, 1731

Wynne, Glenys, Cilcain, Mold: Cilcain W.I., 1944

 

Ffynnon Fair, Llandecwyn by Tristan Gray Hulse

In 1994 after a period of absence Source was reborn under the helm of Tristan Gray Hulse and Roy Fry. Under their stewardship Source became more academically minded and in particular focused more on monograms of specific sites which were merticulously researched. Tristan himself due to his monastic background contributing some important pieces as well as questioning some long held folklore views in the subject such as head cults. After source went on to research and write a number of scholarly pieces on saint cults and holy wells including a piece on votive offerings at St Trillo’s well in the folklore journal as well as being involved with St Winifred’s well in Holywell. So it is with great pleasure and a great honour that his unpublished monogram on a north Welsh well – and how Welsh wells doyen Francis Jones could get it wrong – in my celebration of Source. 

Immediately to the north of Plas Llandecwyn, on the side of an ancient lane leading uphill towards the church of St Tecwyn, Llandecwyn, Merioneth, a short distance away, is the holy well of St Tecwyn. It is still just as it was described 100 years ago by the Royal Commission Inspecting Officer.

Ffynnon Decwyn … The antiquary Edward Lhuyd, or a correspondent of his, writing about the year 1698, has the note “Fynnon Deckwyn by plas Ll. Deckwyn not far from ye church”.

Near Plas Llandecwyn is a spring which flows into a cavity about 3 feet at the front and 2 feet at the back by a breadth of 21 inches; the water stands in its rock cistern to a depth of 14 inches, and as there is a slight but steady overflow the water is kept sweet. There can be little doubt that this is the well noted by Lhuyd, but the name of Tecwyn is now not connected with it … Visited, 15 August, 1914 (An Inventory 1921, 82, § 214).

The name Ffynnon Decwyn is apparently now in common use for the well once more.
The Inspecting Officer continued his entry by noting

a spot about 330 yards north-east of the church where is a hole about 21 inches square cut into the rock at the level of the road, water dripping within and overflowing the road”.

This unnamed well also survives much as described, though it is now covered with small rough slabs of stone, for protection. And a few yards south of the lych-gate is another spring, rising at the northern or upper end of what appears to have been a regularly rectangular tank, now choked with water-weeds. It is initially tempting to guess that one or other of these unnamed springs represents a further sacred well claimed for the parish, Ffynnon Fair, listed by Francis Jones in his The Holy Wells of Wales (1954).

Jones, citing Edward Lhwyd in reference, included the well in his list of Ffynhonnau Mair in Merioneth in his gazetteer of Welsh holy wells:

Ff. Fair … 2. ‘By ye Church’ in Llandecwyn parish – Lhuyd Par. ii. 105 (Jones 1954, 191).

However, it turns out that this well is no more than a “ghost”, created by Jones’ trusting but careless reading of Lhwyd in the at-this-point potentially confusing editing of the Parochialia texts by Rupert Morris. As the printed edition stands (Lhwyd Paroch., part 2, 1910), the entry for “Llandekwyn” runs from p. 103 to the foot of p. 106, and notices “Fynnon vair by ye Church” on p. 105 and “Fynnon Deckwyn by plas Ll Deckwyn not far from ye church” on p. 106. The Llandecwyn entry is immediately followed by that for “Mantwrog” (top of p. 107), which, as it stands, consists of only six lines.

But it is clear that a section of this arrangement (from p. 104 line 7 to p. 105 line 30, reproducing pp. 131-133 of the original Lhwyd ms as seen and edited by Morris) has been displaced in the original Lhwyd ms; this section all refers to Maentwrog parish, not to Llandecwyn, and must originally have followed and completed the now minimal Maentwrog entry (at the bottom of original ms p. 137) printed at the top of Lhwyd 1910, p. 107. This restores the original reading, a complete text, of the normal Parochialia format, for Maentwrog immediately following a complete text of familiar format for Llandecwyn (thus, originally: Llandecwyn, ms pp. 129-130, 136-137; Maentwrog, ms pp. foot of p. 137, 131-133).

This explains why the mentions of Ffynnon Decwyn and Ffynnon Fair are separated in the Morris printed text. It also means that “Fynnon vair by ye Church” was in Maentwrog parish, not in Llandecwyn; and that, therefore, there is no mention of a Ffynnon Fair in Llandecwyn parish. The Llandecwyn Ffynnon Fair is an inadvertent creation of Francis Jones, who then duplicates the well by separately noticing the Maentwrog well, from the Royal Commission Inventory for Merioneth:

Ff. Fair … 7. About 80 yards SE of Maentwrog church: it supplied the neighbouring houses – Anc. Mon. Mer. (Jones 1954, 191).

The Maentwrog well still survives, basically as per the Inventory:

Ffynnon Fair … This well is situated on sloping ground about 80 yards south-east of the church, and north of a terrace called Bron Fair. It is now enclosed in a square slate cistern, and [in 1914 still, but no longer] supplies the neighbouring houses (An Inventory 1921, 154, § 498).

Tristan Gray Hulse
25 April 2016

References

An Inventory of the Ancient Monuments in Wales and Monmouthshire. VI. County of Merioneth, London: HMSO, 1921
Jones, Francis, The Holy Wells of Wales, Cardiff: University of Wales Press, 1954
Lhwyd, Edward, Parochialia, being a summary of answers to “Parochial Queries in order to a Geographical Dictionary, etc., of Wales”, ed. Rupert H. Morris, part 2, London: The Cambrian Archaeological Association, 1910

The holy spring of the poet – St Aldhelm’s Well, Doulting

“Sowey… risith… at Doulting village owte of a welle bering the name of S. Aldelm.”

John Leland in his Itinerary, c. 1540

Crocker (1796) describes it as

“a fine spring of excellent water, enclosed in a recess in an old wall, and which to this day is called St Adhelm’s well”.

 

Who was St Aldhelm?

William of Malmesbury tells us that St Aldhelm died at Doulting, where the church is dedicated to him, and William of Malmesbury describes his cult here in the Deeds of the Bishops of England, 1120s. However, he does not make reference to a well and as he shows interest in where the saint’s name is remembered it appears likely here were not any traditions at the time at the well. He is well known to write poetry but probably not as Caroline Sherwood in her 1994 piece for Source, the Divine Juggler of Doulting stand in the cold water and entertain his visitors juggling!

Farbrother (1859) describes how:

‘a spring… darts under cover of an arch; then it tumbles headlong over some descent… I have heard of a late learned divine, who was in the habit of walking thither from Shepton, regularly every morning, for the purpose of bathing his eyes, and whose sight was said to have been much benefited thereby’.

Glastonbury Abbey, owned the land and may have built the original structure. It is believed that in 1867, the Revd Fussell, had the wellhead and basin improved with the old dressed stone from the old church, some of the material not being used being left in the vicinity. This appeared to confuse, Dom Ethelbert Horne in his 1923 Somerset Holy Wells. He this suggested there was a wellhouse and a bath here:

‘The ground about it is strewn with dressed and well-cut stone… The water comes out under two solidly made arches… In front of these arches, a long channel or trough, originally lined with dressed stone, extends for some yards’.

Thompson & Thompson (2004) in Springs of Mainland Britain felt that the Victorian alterations:

“were probably confined to a few additional courses of stonework, on the top of which sat a cross and two finials. They can be seen in two photographs taken c.1929 but all this superstructure was later removed”.

A place of pilgrimage

Horne (1915) notes that:

“In 1896 the Stratton-on-the-Fosse village congregation made a pilgrimage to this well, and again in 1909, the year of the twelfth centenary of St Aldhelm’s death, a second and much larger pilgrimage, joined by Catholics from Wells and Shepton, made its way to Doulting.”

No such organised pilgrimages exist as far as I am aware, but Sherwood in 1994   noted that the well was under the management of the Shepton Mallet amenity Trust and stated that:

“It was customary until recently to use the well water for all christenings…Fred Davis, of the Amenity Trust, told me that less than ten years ago a Shepton woman of his acquaintance bathed her child’s severe eczema with the water from the well and the condition cleared… The well continues to be a place of pilgrimage and, from time to time, local people have decorated it with flowers and candles.”

Today it is still much visited by the curious and its setting in a small copse is a delight in the spring

Blessing the Lady’s Well at Speen, Berkshire

“This well is dedicated to the Virgin Mary, after whom the church is also dedicated.  However, the spring around which the well was built is much earlier than the church, and it may have been a sacred spring renowned for healing powers in pre-Christian times.  The present well was constructed in the mediaeval period, and restored in 1902 in celebration of the coronation of Edward VII.”

Back in March I detailed a little known holy well in a county little known for its holy wells, Speen’s Lady Well, a delightful stone built well repaired for coronation of Edward VII back in 1903. Since then I have been fortunate enough to find out more information via Church Warden Mrs Jane Burrell, and obtained some photos about the annual service which is enacted there each here. I thought I would record here the full details of the ceremony for historical reasons.

Every year the service is done near or at the church’s Patronal Festival, this being the 15th August, which is the Assumption of the Virgin Mary. I have been informed that the Lady Well has been blessed annually for decades but how many no one readily appears to know when the custom was founded.  As the well itself was refurbished in 1902 to commemorate the coronation of Edward VII, it would be nice to think the celebration dates from then.

It certainly is well reported of late locally. The Newbury Weekly News on the 17th August 2010 stated

“Parishioners of Speen turned out in force on Sunday to continue the traditional blessing of the Lady Well at St. Mary’s church. Around 70 members of the congregation attended. Leading the procession was Rev Canon David Winter, followed by cross-bearer Alan Booth and incense-burner Derek Shailes. Church wardens Jane Burrell and Brian Nobles were also among the procession, which followed the patronal festival service at the church. Around 50 of those who attended also joined for a lunch to mark the blessing of the Lady Well, which is thought to date back before 452 A.D.”

The ceremony begins with a procession out of the church, across the fields with the congregation following a cross-bearer and down the lane to the well. Here the well has been previously dressed with posies and bunches of flowers as shown above. During the service the water sprinkled amongst the congregation. Apparently before the last five years, the liturgy was dependent upon whoever was taking the service now it goes as follows:

INTRODUCTION  In the name of the Father, and of the Son, and of the Holy Spirit. All Amen  Our help is in the name of the Lord, All Who has made heaven and earth.  The Lord be with you. All And also with you.   

PSALM 65 1 Praise is due to you, O God, in Zion:  to you that answer prayer shall vows be paid.

  To you shall all flesh come to confess their sins;  when our misdeeds prevail against us,  you will purge them away.

 Happy are they whom you choose, And draw to your courts to dwell there.  We shall be satisfied with the blessings of your house, even of your holy temple.

 With wonders you will answer us in your righteousness, O God of our salvation, O hope of all the ends of the earth and of the farthest seas.

 In your strength you set fast the mountains and are girded about with might.

 You still the raging of the seas, the roaring of their waves and the clamour of the peoples.

 Those who dwell at the ends of the earth tremble at your marvels; the gates of the morning and evening sing your praise.

 You visit the earth and water it; you make it very plenteous.

The river of God is full of water; you prepare grain for your people, for so you provide for the earth.

  You drench the furrows and smooth out the ridges; you soften the ground with showers and bless its increase.

 You crown the year with your goodness, and your paths overflow with plenty.

 May the pastures of the wilderness flow with goodness and the hills be girded with praise.

 May the meadows be clothed with flocks of sheep and the valleys stand so thick with corn that they shall laugh and sing.

 Glory be to the Father and to the Son and to the Holy Spirit;  as it was in the beginning is now and shall be for ever.  Amen.”

The blessing going as follows:

“BLESSING OF THE WATER   

 As St Francis prayed with great gratitude for Sister Water, so we too come in prayer to God today, full of thanks for the life-sustaining generosity of his wonderful gift of water.     In her mysterious beauty, water causes the desert to bloom.  Each tiny drop among countless thousands of other drops does its work to water seeds and plants, to provide harvests to feed us and all creatures, to quench our burning thirst.     Like the body of the earth, our bodies too are over three-quarters’ water.  We are a water people.  We are a water planet.     O compassionate Creator God, whose spirit breathed over the waters at the dawn of creation, we seek forgiveness for our mindless use of water, we beg for wisdom to understand better how to conserve and cherish water, we ask healing for the ways that we abuse and contaminate water.     And what we ask for the creation around us, we ask too for our inner lives.  We welcome the gentle rain of your grace into our souls.  Come free us from hatred, greed, fear and our lack of love for your gifts to us.  Refresh us and renew us with your living streams of water that we may flow green and moist with life, hope and love for all that you have made.     We make this prayer through Jesus Christ our Lord.  Amen

We bless this well in the name of God, the Father who created us, the Son who redeemed us, and the Spirit who overflows with life within is.  Amen”

Then the following hymn is sung:

“HYMN All creatures of our God and King, Lift up your voice and with us sing: Hallelujah, hallelujah! Thou burning sun with golden beam, Thou silver moon with softer gleam: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!

Thou rushing wind that art so strong, Ye clouds that sail in heaven along, O praise Him, hallelujah! Thou rising morn, in praise rejoice, Ye lights of heaven, find a voice: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!

Thou flowing water, pure and clear, Make music for thy Lord to hear, Hallelujah, hallelujah! Thou fire so masterful and bright, That givest man both warmth and light: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!

Let all things their Creator bless, And worship Him in humbleness, O praise Him, hallelujah! Praise, praise the Father, praise the Son, And praise the Spirit, Three-in-One: O praise Him, O praise Him, Hallelujah, hallelujah, hallelujah!”

All in all a great evocative holy well and it is great to see that it is still celebrated by its community. Hopefully more details of the custom’s establishment will come forward.

Rediscovered/Restored: Another St. Anne’s Well near Buxton. Was there a Roman water shrine at Brough, Derbyshire?

Whilst researching for the book Holy Wells and Healings Springs of Derbyshire, I came across a reference to a holy well which appears to have been ignored. Much had been written of Bradwell’s well customs and even consideration made for its thermal spring, but this was unrecorded by authors over the years only being noted on the first series OS map. I was eager to see it if it survived and doubted it had considering I had heard nothing of it.

Overlaying the old map for the new OS map I pinpointed the location and went exploring. Taking a few steps off the main road I was pleased to see there was a well approximately where the well was marked on the older map. Also unlike other such forays this was not some boggy weed filled morass but a substantial structure and over the overflowing trough was carved into a stone the name – St. Anne’s Well. However this was a forgotten or at least unknown St Ann Well for it appears to have been completely missed from previous surveys including the most recent Jeremy Harte (2008) of English Holy Wells. However, a stone erected over the well clearly reads: Town Well or St. Anne’s Well. 1859. What was more interesting, furthermore, across the road from the well was a noted Roman settlement, Navio was there a connection?

A forgotten holy well?

The well is quite a substantial structure consisting of two separate chambers. The spring fills at first a five foot, two foot rectangular stone trough enclosed in a small walled enclosure, which presumably was constructed for people. The overflow from this fills the trough beside the wall enclosure and beneath the large stone where the well’s name is carved. The arrangement is not an uncommon one to prevent contaminating domestic and animal supply.

How old is the dedication?

Bar the inscription, there appears to be very little concrete evidence. The most official being its notation as noted in copperplate writing on the first series of the O/S map. This suggests that the site was an antiquity when the map was drawn, however the Victorian love of antiquarianism as a form of vindication it is dubious. Possibly more convincing is are the names of the houses around, both are 1700s in date and are named after the well.

The support for an ancient well.

Yet despite the lack of any concrete written evidence it is possible that this site is a very ancient one associated with the Navio settlement. Let us look at the support for that argument. Firstly, its position. The spring arises on Batham Gate the Roman road to Buxton and a few yards from the Roman settlement. It would indeed seem odd that the Romans did not know it flowing as it does so close.

Significantly perhaps, in Navio an altar was found dedicated to goddess Arnomectis who has been seen as an adopted Celtic Water deity however authorities believe this is related to the river Noe, but why not the spring? The inscription reading:

DEAE ARNOMECTE AEL MOTIO V S L L M

“To the goddess Arnomecte Aelius, willingly, gladly and deservedly fulfils his vow”

It is also probable that it is the same deity, Arnemetia, which was celebrated at Buxton, so perhaps this is a memorial from there but that it does not preclude the deity being celebrated here.

It is worth noting that on the outskirts, Brough does have another noted well which has been considered a thermal spring utilised by the Romans as a bath. It survives as a campsite pond, called Bath Spring, it is more likely that the bath was that constructed in 1830 by a Robert Middleton of Smalldale.

The evidence against

The main evidence against the theory is the lack of note of this. However evidence of absence is not absence of evidence. It may be also questioned why the well was not enclosed within the Navio enclosure. It may be that it formed a separate temple precinct and so would be kept separate. Of course there is always the possibility that some local antiquarian, decide to re-dedicate it. If they did why then not publicise it? Victorian works are full of these sorts of self-supporting arguments on antiquity so why does no one mention it? It is surprisingly absent from the main work on Bradwell – ancient and modern by Seth Evans (1912). This is surprising because the author took care to include notes on the well traditions of the community. Although he does relate that the settlement may take its name from a well at the Roman settlement. Interestingly, it is worth noting that Nottingham’s lost Saint Anne’s Well may have been called Broadwell (Bradwell?) may have been associated with the well, but it would be strangely coincidental even more so considering the well is dedicated to St. Anne (as is Buxton), this view is supported by Clarke and Roberts (1996) but they are unaware of the well!

Yet here it is a great discovery – a St Anne’s Well a few miles from the famous Buxton one – but all but unknown!

 

Down from the Piskies – Pelynt’s Nun’s Well, Cornwall

When I first became enchanted with holy wells in the 1980s it was the old engraving of this well which enchanted me the most but it took a few years to get to see it. The mysterious building overshadowed with by a venerable tree. Charles Hope in his 1893 Legendary lore of holy wells put it succinctly:

“Its position was, until very lately, to be discovered by the oak and bramble which grew upon its roof. It is entered by a doorway with a stone lintel, and overshadowed by an oak. The front of the well is of a pointed form, and has a rude entrance about 4 feet high, and is spanned above by a single flat stone, which leads into a grotto, with an arched roof The walls on the interior are draped with the luxuriant fronds of spleen-wort) hart’s tongue, and a rich undercovering of liverwort. “

A pin well

Hope (1893) states that:

“In the basin of the well may be found a great number of pins, thrown in by those who have visited it out of curiosity, or to avail themselves of the virtues of its waters. A writer, anxious to know what meaning the peasantry attach to this strange custom, on asking a man at work near the spot, was told that it was done “to get the goodwill of the Piskies,” who after the tribute of a pin not only ceased to mislead them, but rendered fortunate the operations of husbandry.”

When I last visited in the 1990s I could see no pins but the chamber was full of tea candles suggesting regular visitation. The most noticeable feature is its delightfully intricate basin, possibly the most ornate in situ for any British holy well, so much one wonders where it came from. QuillerCouch notes:

At the farther end of the floor is a round granite basin with a deeply moulded brim, ornamented lower and all round its circumference with a series of rings, each enclosing a Greek cross or ball. The water must be supplied from an opening at the back; for none runs into it from the rim, and yet it is always full. If emptied, it soon fills again.”

It may have been from a chapel nearby:

“The well, and a small chapel above it, the remains of which are some indistinct mounds, and a vallum, artificially made, on the north and south sides (occasionally the plough turns some shaped stones and roofing slates), were dedicated to St. Nonnet, or St. Nun, a holy woman said to be the mother of St. David, and the daughter of a Cornish chief. She is also said to have lived and died at Altarnun.”

A warning to the sacrilegious

Perhaps the most fascinating legend associated with the well is about its rather ornate basin. Hope (1893) states that:

“An old farmer (so runs the legend) once set his eyes upon the granite basin and coveted it, for it was no wrong in his eyes to convert the holy font to the base uses of a Pigsty and accordingly he drove his oxen and wain to the gateway above for the purpose of removing it. Taking his beasts to the entrance of the well, he essayed to drag the trough from its ancient bed. For a long time it resisted the efforts of the oxen, but at length they succeeded in starting it, and dragged it slowly up the hillside to where the wain was standing. Here, however, it burst away from the chains which held it, and, rolling back again to the well, made a sharp turn and regained its old positions, where it has remained ever since. Nor will anyone again attempt its removal, seeing that the farmer, who was previously well-to-do in the world, never prospered from that day forward. Some people say, indeed, that retribution overtook him on the spot, the oxen falling dead, and the owner being struck lame and speechless.”

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Hope continues to paint a picture which continues to inflict our holy wells:

“Though the superstitious hinds had spared the well, time and storms of winter had been slowly ruining it. The oak which grew upon its roof had, by its roots, dislodged several stones of the arch, and, swaying about in the wind, had shaken down a large mass of masonry in the interior, and the greater part of the front. On its ruinous condition being made known to the Trelawny family (on whose property it is situated), they ordered the restoration, and the walls were replaced after the original plan.”

And as such it was restored.

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St Nonna’s or Piskie?

Hope (1893) notes that:

“The people of the neighbourhood knew the well by the names St. Ninnie’s, St. Nun’s, and Piskies’ Well. It is probable that the latter is, after all, the older name, and that the guardianship of the spring was usurped at a later period by the saint whose name it occasionally bears. The water was doubtless used for sacramental purposes; yet its mystic properties, if they were ever supposed to be dispensed by the saint, have been again transferred, in the popular belief, to the Piskies.”

Now Piskies are the Cornish version of Pixies and interestingly I noticed the high concentration of midges- were they the Piskies I wonder? Quiller Couch continues:

“Dr. O’Connor tells us that in some parts of Ireland there is a belief that by some of their ceremonies at the patterns, or pilgrimages to wells, the daoini maethe {i.e., fairies) were propitiated. In the basin of St. Nun’s may be found a great number of pins, thrown in by those who avail themselves of the curative qualities of its water, or consult it for intimations of the future. I was curious to know what meaning the. unlettered peasantry attached to this strange but common custom ; and on asking an old man at work near, was told that it was done to get the good-will of the piskies,’ who after the tribute of a pin ceased to mislead them, gave them good health, and made fortunate the operations of husbandry.— T. Q. C.”

Quiller-Couch’s and my visits 100 years apart

This well when visited in July, 1891, was in a very fair state of preservation, though not now used for any particular purpose. A thorn and a nut tree overshadow it, and ivy creeps from between the masonry. Ferns and mosses grow luxuriantly in the interior, where the trough still stands into which were cast pins in former days ; but the surrounding ground was in such a marshy state to make it impossible to approach near enough to examine any carving which may be on it. A woman, on directing us to the spot, smilingly spoke of having visited the well for the purpose of divination in her younger days ; an old man, who stood by, remarked that no one he had ever heard of knew when or why the well was built there, — but that was very possible, — he had heard that people had attempted to move it, with no success.”

My visit in July 1991 found it an enchanting place, obviously the scale shocked me at first as I expected it to be bigger based on the sketch in Hope. The tree which had been overshadowing it was gone and that lost some of the atmosphere. But it still was an enchanting place, especially creeping inside where that old basin remained and there was a feeling of being with the piskies..

Thanks for Carol Ellis for the 2017 photos!

Rediscovered/Restored: King’s Newton’s Holy Well, Derbyshire

The well depicted in Hope’s (1893) Legendary lore of holy wells, sadly he says nothing about it!

The well depicted in Hope’s (1893) Legendary lore of holy wells, sadly he says nothing about it!

This was first recorded 1366 as ‘Halywalsiche. and then in purchase of the lands of St Catherine’s Chantry, lately dissolved, in 1564, it refers to lands here at ‘Holy well hedge’ and ‘Hollywell siche.’  However, nether of the dates help identify when the structure shown by Hope was actually built. Over the arch was carved inscription an inscription which read:

“Fons sacer hic strvitvr Roberto Nominus Hardinge 16xx”

which mans:

“this Holy well was built by Robert named Hardinge 16xx“.

Briggs suggested the date of 1660, which is quite likely, as it coincides with the Restoration of Charles II as the family at the nearby hall.  The aforementioned Hardinge, were staunch Royalists, and of course puritans disliked holy wells as many other so called ‘popish’ things. However, its restoration may have been for little more than to maintain a good water supply. Later depictions such as pre-war postcards show the date to be quite clearly 1662.

The restored holy well today, original stonework to rear with newer stone at the front

The restored holy well today, original stonework to rear with newer stone at the front

The present condition of the well is tribute to its local community.  The arch survived for nearly 300 years but a combination of vandals and the roots of the nearby ash tree caused the arch fall down and it lay in pieces in the 1950s. Sadly the original inscription appears to have been stolen or entirely broken to pieces. However, unlike many similar sites, this was not the final fate of the well. In the 1980s it was restored using as many of the old stones as possible. The landowner was happy to sell the land and Melbourne Civic Society donated money for its restoration. No artifacts were found, apart from 17th century Ticknall ware pottery, later tiles, and drainpipes fragments. Most of the original stones were recovered, but the job of reconstructing them appeared to be a large task and new stone was required. The arch over the well was left blank as it was thought misleading to re-inscribe it. H. Usher in there (1984) The Holy Well at King’s Newton, Derbyshire in the Old Series of holy wells journal Source notes that on the first Sunday after Ascension Day, May 19th 1985, over a hundred people gathered for the opening ceremony when the plaque was unveiled by the Society’s President, the Marquees of Lothian, of Melbourne Hall. It is delightful to see it restored and celebrated by the community.

Folklore

There appears to be no records regarding its properties baring its ‘superior excellence of its waters‘, and being noted as a mineral spring. Interestingly, its waters are said to flow towards the rising sun.

Extracted from R.B.Parish’s (2011) Holy wells and healing springs of Derbyshire

 

 

 

Rediscovered/Restored: Exeter’s St Sidwell’s Well

“So the Divine Pity, which hath distributed gifts of diverse kinds, not delaying to make clear the purity of virginal innocence and the merits of the virgin martyr, made to spring forth, where her blood fell drop by drop, a most sparkling spring. Where it flowed the butchers, alarmed when they could not hide what they had perpetrated by covering the fount with grass, tried to cover up the body.”

So speaks John de Grandison’s 1330 Legend of St Sidwell. Like many similar stories the titular saint was asked to do something by her stepmother only to find those butchers, some mowers lying in wait with scythes. A rather unpleasant death! Like similar deaths her martyrdom was revealed by a column of light. She is then said to have risen from her grave taking her head with her and walked to where a church was built in her honour where a shrine did exist by 1373 according to Roscarrock. Regular readers of this blog will be familiar with similar legends associated with wells at St Walstan’s Norfolk and St Elthelbert’s Herefordshire.

The first official mention of the well comes from a grant by the then Dean of Exeter to St. Nicholas Priory in 1226 which records

“a third share in the waters of St Sidwell’s Well”.

Now whether this referred to a share in regards to water supply or money is not clear but similar endowments indicate it was the former. Certainly by 1267 repairs were needed as John de Douglys left money for:

“the repair and maintenance of St Sidwell’s Well, one acre, called Bromeacre, and half an acre called Stokisland, which latter was about forty-five feet from the well towards the north”.

Then at some point between 1150 and 1180 Exeter developed a conduit system. It drew water from a site called Headwell which appears to have been in the same location as St Sidwell that they may have been one and the same. The water being used to provide the Cathedral. However, the Cartulary of St John’s Hospital in 1498 records that:

“in Saynte Sydwylle is Paroche, ther as she was byhedded, ys a well, and the close that lyeth nexte aboff directely is called and named Hedwyllmede. The Prior of St John’s and his Brothers haff moste grounde yn that Hylde or close, and they be bound to repayre the wylle”.

Lega-Weekes (1924–5) recorded that the site was:

“the well that once existed near the foot of Devonshire Place… Mr William French, dairyman (aged about 65)… remembered, as a boy, not only seeing the old well shaft, but dipping water out of it, though it was then choked and muddy. It was very deep, and when fullest the water reached to within six or seven feet of the ground level”.

Roque’s 1774 map of Exeter indicates a Sidwell’s Well near St Sidwell’s Church of Lega-Weekes (1924–5a) in their piece ‘St Sidwell: I’ in Devon & Cornwall Notes & Queries states that it

“ stood in Well Street, near the corner of York Road, in what is now a garden between nos. 2 and 5… opposite the Schoolhouse. From old inhabitant I learn that it was commonly known as St Sidwell’s well, and was sometimes also called “the Beehive Well”, from the form of the little circular hut of red Heavitree stone about 8 ft high by about 12 ft (?circumference) which sheltered the shaft that went down to a depth of 75 ft. There was a “sort of window” in the front, at which people filled their jugs”.

When the site disappeared is unclear but by the Lega-Weekes time it had clearly gone and largely forgotten!

Then in the development of 3 Well Street a remarkable discovery was made. The company working on the flat development stated on their website:

“The remains of the ancient holy well of St Sidwell have now been uncovered and our client is considering utilising the ground floor of the development as a tea room to allow public access for viewing of the well, fully supported by Exeter City Council.  The holy well is said to mark where the ‘virtuous maiden’ St Sidwell, an Anglo-Saxon saint who gave her name to this part of the city, was cut down by haymakers’ scythes.  Legend says a spring burst forth where she fell, and it then became a place of pilgrimage throughout the medieval period.  Since at least 1226 the well supplied the cathedral clergy with fresh water, and was linked to the Cathedral by a piped water supply that later became part of the medieval underground passages that can be visited today.  In 1347 however it was disconnected, and replaced by another well (Headwell) further along Well Street near St James Park. It probably still continued to be used as a local supply and place of pilgrimage.”

They continued:

“This is an especially exciting find, as discovering the actual remains of a holy well is not common and we highly recommend a visit to the café when open.  The high quality of the workmanship suggests that the medieval cathedral masons were involved in building it, and it also reflects the importance of the site as a place of pilgrimage. St Sidwell’s Well is clearly shown on this site on historic maps, and as a result the city council made it a condition of the redevelopment that any remains of it should be recorded and preserved within the new building.”

So St Sidwell’s Well returns!

A Warwickshire field trip: Holy and healing wells of the county’s South-west

Warwickshire does not perhaps have the greatest reputation for holy and healing springs and appears to be hide in the shadows of nearby Gloucestershire. However, my research into the county has revealed there’s more to the county’s healing waters than Leamington Spa. Here are a few lesser known sites towards the Banbury side of the county; any further information on them is gratefully received. Hopefully the book is out this year!

KNIGHTCOTE

Many of the county’s healing springs are compared to Leamington, the Stockwell is no exception, being saline in nature it was bound to be compared such, as Leamington was. However, that is as far as the comparison goes for little other than it made a decent cup of tea is recorded of it. It currently arises in a three feet by three foot roughly square chamber with stone surrounds. Old railings enclose the spring head and steps go down from the road.                

It is worth contemplating on the thoughts of Bob Trubshaw on the origin of Stockwells Old English stoc meaning ‘holy’ or ‘sacred’ being the apparent same derivation as stow. That would give the site an explanation perhaps for the belief in its healing waters but it could equally derived from the place cattle stock were watered or even less interesting Old English stocc for ‘spring by stumps’, a description which could describe it today.

RATLEY

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Not far away is St. Anne’s Well which arises a small stone chamber beside the footpath from the hamlet of Arlescote. The well consists in a shallow square basin and flows downhill forming a muddy area beneath. A stone set into the back of the fabric reads:

“ST. ANNE’S WELL / Reparavit M. L / A. D. / MCMXI

However, beyond that nothing is recorded. It is likely to be ancient as it found below an iron-age earthwork and clearly the footpath past it is of some age and past significance, yet the early forms of the OS only record spring.

Considering that the hamlet above the well is called Knowle End it is possible that the legend recorded considering fairies moving the stone is related to this site and not the Knowle End in Birmingham as reported by folklorists. Again little is recorded but it must have been thought well enough in the 1930s considering how far the spring is from any houses. A site to visit in the winter or spring however, because it gets very overgrown!

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UPTON

The next holy well is a considerable find and it is surprising that no photo exists of it or more recorded, considering it survives in a popular National Trust garden and is quite strikingly unique. Found in the Bog Garden in the grounds of Upton Hall is an 18th century stone Monk’s Well. The Bog Garden consists of a number of ponds originally Stew ponds fed by this spring improved in the 17th century. Trace the flow back and be ready for a surprise. For the spring erupts from the base of a rock face in a cave/grotto and flows over mossy stones to fill the ponds. The spring head is enclosed in an early C18 red brick vaulted chamber (listed grade II)  set into the rock face laying c 100m west of the House. All in all pretty unique and surprisingly unheralded. Indeed the Bog Garden was closed off when I visited but the gardeners were happy to allow me over to see it. I cannot say whether access is achievable without asking however. The well is so named because Upton was held in the twelfth century by the canons of St Sepulchre’s at Warwick but it may have a grange property as no one has worked out where any house would have been located. The site does not have any recorded properties and it is only holy by its name association

BURTON DASSETT

The last well is a bit of an enigma, in the deserted Burton Dassett village in Northend, is found a substantial well head which has claims to be a ‘Holy Well’  although the provenance is unclear. Burgess (1876) in his Warwickshire History simply notes that it was used for baptism and immersion. Whilst Bord and Bord (1985) Sacred Waters appear to be earliest to refer to it as such stating:

“the holy well with its stone cover will be seen on the left-hand side of the lane as you approach the church”.                                           

The present stone well house is of a considerable size being constructed of local red sandstone around 1840 in a Grecian style. The central doorway is party below ground level and has steps down into a square chamber. Over the stone lintel but the worn instruction is an inscription with carved flowers. It possibly states 1534 but it was not clear. It is evident that the well was part of an estate improvement but when and by whom? And did it exist before? If it does say 1534 that is an early date for a landed estate improvement. It certainly is still visited by well wishers as coins are found in its waters. Sadly, despite a substantial water supply it did not stop the demise of the village and now only the substantial church remains, which incidentally is worthy of a visit.

With many more sites yet to explore…Warwickshire is proving to be another interesting County.

An abecedary of Sacred springs of the world: Haiti

Haiti is a fascinating country for those interested in the overlap between pagan beliefs and the Catholic church. This is particularly evident in the beliefs associated with springs and particularly on the island, water falls.

Voodoo or Vodou is a religious practice which origins in the Caribbean from West African slaves under the French colonists adapting Yoruba and Kongo, Taíno (indigenous Caribbean) beliefs as well as Roman Catholicism and even Freemasonry.

One of the most notable features is the association of the springs and water bodies with spirits. One of the most important was Simbi a guardian of marshes and fountains, where he would help those in need of a cure from supernatural illness. However he can be a troublesome character and would kidnap fair skinned children who would come to fetch some water to drink and make them work under the water releasing them years later with the gift of second sight as a compensation!

Damballah

Another water deity was the Damballah, a snake whose lives in the water and the land. He is said not to be able to communicate but create a feeling a comfort, optimism and fertility. Interestingly he is associated with St. Patrick who is of course famed for vanquishing serpents in Ireland.

The most famed spring site is Machann Dessalines, where there is a small cave or gròt, associated with a man-made pool, where Vodou spirits Ezili Freda and Simbi reside giving their healing powers to those who submerge in the pool.
However, the most sacred water place of the Haiti’s is the Saut d’Eau found in the Mirebalais district where physical illness, social and psychological issues can be cured – it is hoped! Why? For it is here that in the 19th century either a vision of the Virgin Mary of Mount Carmel or her Vodou counterpart Lwa appeared in a palm tree nearby. It is recorded that a French priest afraid of the repercussions cut it down. It did not work for the site became the main pilgrim destination on the island. Those Roman Catholic attend the church of the Virgin Mary whilst the Vodou followers bath in the waters of the waterfall. The most important day is during the festival of Our Lady of Carmel, July 14-16th During this period the eucharist is said at the site.

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The waterfall is also sacred to Damballah and it is said that its waters also cure infertility and it is said that many women give offerings of underwear. At the time of the festival the waterfall is a great spectacle of people in different stages of rapture taking in the sacred waters. They scrub themselves with soap in preparation for a leaf bath where medicinal herbs are used. They then bath again and after rinsing off the water, the priest and priestesses tell the attendees to them remove their clothes and offer them to the waterfall. By doing so they remove any illness or negativity and are reborn healthier with new clothes. The spectacle of so many people here all hoping for 7intervention from either the deity or the Virgin Mary, in a place where the pagan and Christian combine harmoniously.